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ment. Our opinion of the unchristian
severity of our criminal law has not
changed, and we ardently wish for its
amelioration; but this surely was not
a case to select for an ex post facto re-
peal. The cause of sound morals, and
the public welfare demand that such
false views should be counteracted.
The excitement was such at the mo
ment, that some persons, even of sound
mind, were led away by it. They
may have seen their error;
but still,
as many young and romantic minds
were warped by the popular delusion,
we have thought it became us, as
Christian Observers, to notice the
subject. To what did Mr. Fauntle
roy's claim to appeal from impartial
justice to popular feeling amount?
His systematic course of crime long
persevered in, could not be denied:
but then he was led to it by a desire
of keeping up the credit and fortunes
of his banking-house. And this is
set down for a most honourable prin
ciple; and pride, ambition, and ever
revenge, become sanctified by the asso
ciation! And what was the real value
of this vaunted motive? Take the
shewing of the defence itself. Mr.
Fauntleroy was indiguant at being
styled a gambler, and yet could not
deny that he was a member of two
gambling clubs. He was indignant
at being viewed as a "sensual pro
fligate," and yet could not but admit
that he went to the altar of God to
pledge his connubial vows, deliber
ately intending to break them, and
living in adultery with a hireling mis
tress. We do not think it necessary
to calculate the exact pecuniary ex-
penses of his profligacy; for, be it
little or much, the principle is the
same. Yet, throughout this exten-
sively admired and applauded defence,
we meet with nothing of penitence
for his admitted crimes; no commi-
seration for those who had suffered or
might suffer by them; nor to the last,
as far as we can learn, did he express
a due sorrow for the afflictions which
his whole course of conduct, not ex-
cepting his "honourable" anxiety to
support an insolvent house on the
property of others, had brought upon
of his stra-

There are some other considerations
connected with Mr. Fauntleroy's case,
which we think we ought not to pass
over unnoticed. Previously to his
trial, some of the newspapers had
published statements respecting his
life and character, which represented
him in colours the most profligate and
odious, and which were afterwards
proved to have been false or exagge-
rated. Mr. Fauntleroy might most
justly complain of this shameful and
unprincipled proceeding, as he did on
his trial. One effect of it, which we
were concerned to observe, was the
revulsion of feeling respecting him
which occurred after the trial; as if
because an individual might not be
guilty of some particular atrocities
ascribed to him, and because his ex-
tensive frauds had been perpetrated
for a commercial object, and not mere-
ly to spend on his own profligate plea-
sures, although
to that
object, all other of virtue and grity, or were the c
vice were of no importance. He was
now viewed as an object of peculiar
interest, as a man of the most honour-
able though misguided feelings and
the course of law and justice was to
be arrested to save him from punish-

tagems. Of all these crimes, includ
ing his conduct to his much-injured
wife, we trust he may have deeply and
sincerely repented but the revulsion
of which we speak preceded any in-
timation of such penitence, and there

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ples from the motives of worldly honour, may hope, by cunning and duplicity, still to retain the good opinion of the world, and to avoid detec tion; but he who cares more for realities than appearances cannot be satisfied even with the strongest hopes of such an escape. He looks forward to the period when that which is secret shall be made manifest, when every thought of his heart shall be brought into judgment; and whilst bis faith enables him to support his present trials or losses with patience, it guards him from many of those difficulties and temptations which must always encircle the votary of

"The inference which we draw is this, and we think that it is demonstrablyaccurate; namely, That the value of honour, considered as a rule of life, is in exact inverse proportion to that of religion; and consequently, we ought never to be surprised, if men who are without religion, and who are actuated only by the principles of honour, should yield to any great and trying temptations.

Honour appeals to time: religion looks to eternity. Honour originates with the caprices of man: religion is founded on the attributes of God, Honour is partial in its dictates, referring only to the rich and the fashionable; religion is universal, and has no respect of persons. Honour is capricious and impure, sanctioning many vices, and deriding many virtues: religion is altogether amiable and consistent; she recommends whatever is good, and she restrains us from all appearance of evil. Honour defeats its own intentions, by allowing and encouraging its votary to rush into every kind of luxury and dissipation: religion at once secures its present duties, and realizes its future prospects, by withdrawing us as much as possible from the temptations of the world, and by proclaiming the neces sity of continually mortifying our corrupt affections and desires.' beer need bsd abusit ovians! Dham of bodies

-6112 and to ECCLESIASTICAL PREFERMENTS.

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Rev. Chas. Henry Hodgson, Keynton St. Michael V. Hants.

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Rev. Spencer Madan, Batheaston V. Somersetshire var of bui

Rev. W. Fortescue, Nymet St. George's R. Devon.

Rev. W. French, D. D. Creetingham V. Suffolk.

Rev. Wyndham Jeane Goodden, Nether Compton with Over Compton RR. Dorset. Rev. M. Hare, Liddington V. Wilts. Rev. J. C. Matchett, a Minor Canon of Norwich Canonry, and St. Augustine R. and St. Mary Curacy, Norwich.

Rev. J. H. Seymour, Horley-cum-Hornton V. co. Oxford.

Rev. J. B. Smith, Bamburgh Perp. Curacy, near Horncastle.

Rev. H. Taylor, North Moreton V. Berks.

7417

Rev. E. Thurlow, LL.B. Langham St. Mary R. Suffolk.

Rev. John Toplis, South Walsham St. Lawrence R. Norfolk.

Rev. Bennett Mitchell, B.D. Winsford V. Somerset.

Rev. William Oliver, Fulford Chap. Stafford.

Rev. James Hoste, Longham Perp. Curacy, and Wendling Perp. Cur. Norfolk.

Rev. James Vaughan, M. A. Walton in Gordano R. Somerset.

Rev. Wm. Villers, Minister of the new Chapel at Kidderminster.

Rev. Andrew Alfred Daubeny,, B. A. Chaplain to the Duke of Clarence.

Rev. James Allan Park, Chaplain to Mr. Justice Park.

Rev. T. Dyer, Chaplain to Lord Teynham.

DISPENSATION.

Rev. John Lewis to hold Rivenhall R. with Ingatestone R. both in Essex.

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INCONSTANS; J. R.; A.; TS; J. C.; F. R.; A FRIEND; JE.; WD; GASPER; OUTI, J. P. A, VIATOR; and several CONSTANT READERS, are under considers Pation.

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Much Literary and Religious Intelligence arrived too late for this month. s

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We are in the habit of receiving requests to insert among our Answers to Correspondents replies to letters not addressed to us, or in any way connected with our Work, and of which, in fact, we often know neither the purport nor the parties concerned. One person, for example, sends a donation to the Secretary of some charitable society, and adds, "You need not put me to the expense of postage in reply; request the Christian Observer to acknowledge your receipt of my letter: another sends his friend a book, (we are stating real cases,) or inquires of him respecting a tutor or governess, and makes the same modest request: a third writes an anonymous letter of advice to some public body, and, not wishing to be known, suggests the same method of communication. In reply, we beg leave to state, that we are obliged uniformly to decline complying with such requests case of large and strictly anonymous donations to charitable ieties the single which are not likely ever to become very burdensome. In other cases the parties must conduct their correspondence through the ordinary channels, or through the medium of the ade vertisements on our Cover.

The question has of late been put to us by many of our Correspondents, Is it the Christian's duty to renounce the use of sugar grown by Slave labour 2 We answerd unhesitatingly in the affirmative. It is by the extensive consumption of that article forced upon us at an enhanced price, by bounties and protecting duties, that the Slavery of the British Colonies is chiefly maintained. We seem, therefore, bound to abstain from its use, until we see the West Indians adopt those reforms which will lead to the extinction of Slavery, and, in the mean time, to substitute for it sugar grown by free labour; being perfectly ready, at the same time, to use West-Indian sugar which may be so grown. And let no one be deterred from this course by apprehending that the poor Slaves will suffer by it. On the contrary, whatever discouragement may be given to the production of sugar by Slaves must tend to their relief, and to a larger appropriation of their time and labour to the growth of ood. The cure of British Slavery is most unquestionably in the hands of the people of Great Britain. To this important subject we mean to recur, at much greater length, in our next Number.

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For the Christian Observer." CONVERSION AND DEATH OF COUNT

STRUENSEE.

(Concluded from p. 735.)

COUNT STRUENSEE had by this time formed a perfectly new estimate of human actions. "I know very well," said he, "respecting all those actions which I thought arose from good intentions, that ambition and voluptuousness had a great share in them. I count them nothing before God and my conscience. When, in my former situation, I fancied that I acted well and in a manner deserving of praise, I thought like the Pharisee in the Gospel."

From this time there appeared in the Count a calmness and serenity of mind, which seemed, says Dr. Munter, to arise from the hope that God for Christ's sake would pardon him. This circumstance was particularly visible to his judges during his last examination; and one of them remarked, that he had been among them as among his friends, and had conversed respecting his affairs as one who speaks about indif ferent things, having his mind fixed chiefly upon the concerns of eternity. I wish,” said he on one occasion to Dr. Münter, "to have done with those affairs which I have now upon my hands; for they binder the regular continuation of our conCHRIST. OBSErv. App.

ferences, and keep me from reading. I want all my time for the concerns of my soul."

weigome of his old sceptical

doubts would occasionally obtrude

themselves upon him; but he judiciously remarked, "I am resolved to think of them no more; for it is quite enough for me, after a calm examination, to have found the ar guments for Christianity unexcep4/ tionable. Would to God I had only time to make myself further acquainted with it, and to put it into practice." It is pleasing to observe that his hopes for eternity were not grounded on self-flattering views, or on a slight estimate of his offences against God: "I am rather convinced," says he, “that even in eternity, happy as it would prové for me, I shall remember my sing with horror and detestation."

Struensee had felt in his own case, and thought that in the case of others, much harm is done by those teachers of Christianity who fail to lay before their hearers proofs of that authority upon which they should build their belief in adopting its truths. He said it was neces sary that a teacher should prove the Bible to be a Divine revelation; and that whoever would only take proper time, and was not averse to the trouble of meditating, could never examine Christianity without being convinced of its truth. Every 5 M

thing in it, he added, is naturally and well connected, and recommends itself to a mind given to reflection. “I never found," said he, "in deistical writings a system so well connected; and, upon the whole, I am inclined to believe that there is no such thing as a regular system of infidelity." He frankly owned what it was that made him prefer that wretched creed to the hopes of eternity. "My great delight," said he," in sensual pleasures persuaded mealways, that, as there was nothing of such a nature among the joys of heaven, they would have no charms for me." But already had he begun to discover, that even upon earth the ways of religion are paths of pleasantness, and that the world has nothing to bestow equal to the favour of God. "Now and then," said he, "I cannot avoid thinking on my situation before my fall. This morning I asked myself, whe, ther it would not have been better for me if I could have kept myself in my high station, and enjoyed my ¡usual pleasures? But when I had -considered for a few minutes, I found that I now am far more happy than I was in my greatest outward prosperity. I have frequently told my friend Count Brandt that I was by no means happy, when he believed me in many respects better off than himself." Such was the confession of this accomplished libertine, and it has been the confession of every true penitent from the age of Solomon to the present moment. Buty it may be asked, might not the conversion of Struensee be resolved into enthusiasm, or some other sirrational cause? Hear his own reply to this anticipated objection

"I hope the manner in which I came to alter my sentiments in regard to religion and virtue will raise the attention of those who think as formerly I did. The Deists will never trust the conversion of their brethren, when brought about in the lattern days of their life. They say, they are taken by sur prize through the declamation of

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the clergyman-they have lost their reason they are stupid or frantic by the violence of their illness———--the fear of death made them fignorant of what they did. But in my case no person can say so. I have examined the Christian religion during a good state of health, and with all the reason I am master of I tried every argument; I felt no fear; I have taken my own time, and I have not been in haste. The chief business which, for the sake of my own mind's ease; I have still to transact is, to search, not whe ther Christianity is true, but whether I find those signs within me which are necessary if, upon a good foundation, I believe myself to be pardoned before God."

The conversation between Struensee and Dr. Munter, would sometimes hinge upon the subject of Divine mysteries. On these oo! casions the latter would endeavour to elucidate the subject by examples, which the Count thought quite satisfactory. For instance, on the mode of subsistence in the Almighty, Dr. Munter remarked:" There are certain ideas which we sordinarily annex to that relation which subsists between father and son. Now if any person were to apply these ideas to the Scripture: expression,

Christ is the Son of God, 'vhe would not only mistake the inatter, but even find many contradictions. Suppose an inhabitant of Iceland were to explain to an Indian the freezing up of the sea, he would find no word in the language of an Indian to express this phenomenon. Nevertheless, he is to speak to the Indian in his own language: he there. fore is obliged to make use of improper words and images. He could, "for instance, say, oIn my country the sea, by the influence of the air, changes, at certain seasons, as it were into stones Now the Indian is right, if he thinks that the sea in Joeland is sometimes as hard and solid as stone; but he would be in great danger of representing the matter to himself quite falsely, if he were to

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